萨义德思想研究

发布时间：2018-03-26 06:51

本文选题：萨义德　切入点：东方主义　出处：《兰州大学》2011年硕士论文

【摘要】：萨义德集学术研究与政治关怀于一身,在人文学科领域中产生了典范效应,被公认为后殖民理论的重要奠基者,是当代美国重要的批评家,在当代批评中占有独特的位置。在美国,他是位“前卫”批评家,是最早将现象学和存在主义理论应用于文学批评的学者之一,也是最早探讨法国结构主义的批评家之一。他将人文主义价值和传统、理论和文化政治有机的结合在一起。他是后殖民批评的地标级人物,始终关注后殖民批评中的一个重要维度,即政治批评,从此维度出发,萨义德特别关注政治和社会意识与文学或整个艺术的关系。本文讨论萨义德的部分思想理论。论文涉及下列几方面的问题：萨义德的东方主义思想；第三世界人民的身份建构；杂交文化的观点。《东方主义》直接开创了一个新的即关于后殖民研究的领域,在后殖民研究领域处于中心地位,取得了很高的认可度。具有划时代的意义,成为了一部里程碑式的著作。它也被看作是当代帝国研究的标志性著作。东方学蕴含着丰富的、沉积了几个世纪的物质层面的内含。东方概念是一个源于语言,经过历史演绎而逐渐复杂化的建构物。东方学是一种通过与政治、文化、道德、知识等权力的交换而形成的权力话语方式。通过对东方主义的内涵和本质认识,有助于我们批判地吸收西方异质文化,重新认识第三世界文化价值的地位。在谈到人类身份时,萨义德认为人类身份不是自然形成的,稳定不变的,在很大程度上是一种人为建构的历史、社会、学术和政治过程,身份建构经常与权力运作密切相关。在对待传统的东西文化二元对立的模式和民族主义的立场时,萨义德认为,一切思想和理论,其内容、秩序、结构都不是一成不变的,并非铁板一块,而是随语境的变化而变化的。他更多的关注在具体的语境中理论所表现出来的具体意义,以及同一理论在不同的语境下意义的差别。由此,萨义德提出“理论旅行”的观点,认为应该采取一种“杂交视角”,第三世界可吸收西方科技文化的长处,有选择性的择取,使之转化为自己的东西；而不是简单的采取排斥、否定的逻辑,从而树立一种积极健康的民族文化观。因为在萨义德看来,正真的知识分子应以一种博大宽怀的态度,超越狭隘的民族界限,努力建立一种平等和谐的全人类文化。
[Abstract]:Saeed, who combines academic research with political concern, has had a exemplary effect in the field of humanities, and has been recognized as an important founder of post-colonial theory and an important critic of contemporary America. He is a "avant-garde" critic in the United States and one of the first scholars to apply phenomenology and existentialism to literary criticism. He was one of the first critics to explore French structuralism. He combined the values of humanism with tradition, theory and cultural politics. He was a landmark figure in post-colonial criticism. Always pay attention to one of the important dimensions of post-colonial criticism, that is, political criticism, from which, Saeed pays special attention to the relationship between political and social consciousness and literature or the whole art. This paper discusses some of Saeed's ideological theories. The paper deals with the following aspects: the orientalism of said; the identity construction of the people of the third world; The point of view of hybrid culture. Orientalism has directly opened up a new field of post-colonial research, and has gained a high degree of recognition in the field of post-colonial research, which is of epoch-making significance. It became a landmark work. It was also seen as a landmark in the study of contemporary empires. Orientalism contains rich, centuries-old material inclusions. The Oriental concept is a language. Orientalism is a form of power discourse formed through the exchange of power with politics, culture, morality, knowledge and so on. It helps us to critically absorb Western heterogeneous cultures and re-recognize the status of the cultural values of the third world. When it comes to human identity, said believes that human identity is not naturally formed and stable. To a large extent, it is an artificially constructed history, social, academic and political process. Identity construction is often closely related to the operation of power. In dealing with the traditional mode of dualistic antagonism between eastern and western cultures and the position of nationalism, said believes that all ideas and theories, their contents, order, and structure are not fixed, nor are they monolithic. It changes with the change of context. He pays more attention to the concrete meaning of the theory in specific context, and the difference of meaning of the same theory in different contexts. Therefore, said put forward the idea of "theoretical travel". It is believed that a "hybrid perspective" should be adopted, in which the third world can absorb the strengths of western scientific and technological culture, selectively select and turn it into its own things, instead of simply adopting the logic of exclusion and negation. So as to establish a positive and healthy view of national culture, because according to said, the true intellectuals should take a broad and broad-minded attitude, transcend narrow national boundaries, and strive to establish a kind of equal and harmonious human culture.
【学位授予单位】：兰州大学
【学位级别】：硕士
【学位授予年份】：2011
【分类号】：D091

【引证文献】